THE HIJAB

Q&A
Common Questions and Answers
about the Muslim Woman‟s Dress

Da‟wah Institute of Nigeria

Islamic Education Trust
 THE HIJAB
Q&A

Common Questions and Answers

about the Muslim Woman‟s Dress

Da‟wah Institute of Nigeria

Islamic Education Trust

2
 ©Islamic Education Trust, 1429/2009
ISBN 978 - 2159 - 55 - 7

All rights reserved: No part of this book may be reproduced in any

manner except with written permission from the publisher.

Da‟wah Institute of Nigeria

Islamic Education Trust Headquarters
PMB 229, Ilmi Avenue, Minna, Niger State, Nigeria.
Phone: +234-803-600-5535
Email: dawahinstitute@yahoo.com
Website: www.ietonline.org

3
 CONTENTS

Foreword
Acknowledgments
Notes on Terminology and Transliteration
Preface
Main Question: “Is the Islamic dress code for women (hijab) not oppressive
to them? Should Muslim men not also have a dress code? And should there
be a dress code in the first place?”
1. The concept of dress-code in Islam
2. Is the veil not restrictive to women?
3. Is it true that the ideal „hijab‟ is more like the black chadors that
present Iranian women wear or the black face-veils of present
Saudi Arabian women or the burqas which are worn by
Afghani women?
4. Why do Muslim women insist on wearing hijab when times
have changed and many may live in cultures where most
people do not wear it?
5. If the hijab has so many benefits, why do people of other faiths
not also wear it?
6. Do Muslim women have to wear hijab all the time?
7. Is hijab not a repression of a woman‟s natural sexual powers?

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8. Is the responsibility of dress code for Muslim women only?
9. Is it true that the command in the Qur‟an specifies covering
the bosoms only, and not the hair?
10. Are the face and hands „awrah?
11. Are the feet „awrah?
12. Is the hijab about women having respect for others?
13. Do women wearing hijab not feel very hot?
14. Why do some Muslim women not wear the hijab?
15. Is a woman who doesn‟t wear the hijab considered a bad or
weak Muslim, deserving of condemnation?
16. Can the hijab be forced upon women?
17. Some say the hijab is a tool for men to rid themselves of the
public presence of women and all the troubles that such
presence causes. Is this true?
Bibliography
Recommended Websites

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 FOREWORD TO THE SERIES

Islam is considered by many observers to be the fastest

growing religion in the world, yet it is the most misunderstood of
the world‟s major faiths. Some misconceptions about Islam stem
from calculated propaganda against Islam, but a good amount of it
is attributable to the ignorance of many Muslims whose limited
knowledge and practice of Islam perpetuates these
misconceptions.

Due to the deficiencies of the common, restricted way of

teaching Islam to children, many Muslims grow up believing that
Islam requires only blind faith and invites no intellectual
challenges. Often such Muslims manage with minimal knowledge
of their faith until they interact with larger circles of people, in
higher institutions or the work place, where they are confronted
with many misconceptions about Islam, and face questions they
cannot answer.

It is in response to the need for empowering Muslims to know

their religion, and to share its beautiful message with the rest of
humanity, that this work was begun.

This effort is part of a wider project of intellectual

empowerment of the global Muslim world. Among the programs
designed by the Islamic Education Trust over the past decade and
a half is the Train the Trainers Course (TTC) in Islam and
Dialogue. As its name indicates, the course is designed to train
da‟wah volunteers in clarifying misconceptions about Islam,
handling differences of opinion among Muslim scholars, and
extending personal leadership training to others. The contents of
this series of books evolved from teaching manuals from the TTC.

6
It is hoped that this publication will serve as intellectual resource
material for Muslims of different backgrounds.

Justice Sheikh Ahmed Lemu, OFR

National President
Islamic Education Trust
November 2008/Dhul-Qa‟dah, 1429 AH

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 ACKNOWLEDGMENTS

All praise and gratitude is due to Allah Who has made this
work possible. And may the peace and blessings of Allah be in His
last messenger, Prophet Muhammad.

The Prophet () said: “Whoever does not show gratitude to

people does not show gratitude to Allah”. It is therefore with great
pleasure that the Da‟wah Institute of Nigeria (DIN) takes this
opportunity to express its sincere gratitude to all the brothers and
sisters from all over the world, who have in various ways
contributed to the development of the Train the Trainers Course
in Islam and Dialogue (TTC) and its study material of which this
book is a part. The material has evolved into its present form over
a long period before and after the TTC became an organized
course in 1994.

The contributions to the course and its material have come in

many ways, through numerous channels, both formally and
informally, and from all over the world. They have come from
contributors of various backgrounds, age-groups, organizations,
and specializations.

It has unfortunately become practically impossible to cite all

who deserve mention - but Allah has counted them all, and we
continue to pray Allah to bless them with the best in this life and
the next. We will however mention at least the countries where the
major contributors have come from, and may Allah forgive us for
any omissions.
Contributions to the development of the course have come
from Australia, Bahrain, Burundi, Cameroun, Egypt, the Gambia,
Ghana, Jordan, Kenya, Liberia, Malaysia, New Zealand, Niger, the

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Philippines, Qatar, Saudi Arabia, Sierra Leone, South Africa, Sri
Lanka, Sudan, U.K., U.S.A., and most importantly, Nigeria.

In Nigeria, we would like to acknowledge the following

organizations for their key support in the development of the TTC
material. They include the Da‟wah Coordination Council of
Nigeria (DCCN), the Federation of Muslim Women‟s Associations
in Nigeria (FOMWAN), the Movement for Islamic Culture and
Awareness (MICA), the Muslim Students Society of Nigeria
(MSSN), the Muslim Corpers Association of Nigeria (MCAN), and
the Nasirul Fatih Society of Nigeria (NASFAT). Others include
numerous University departments, Colleges of Education, Colleges
of Arts and Islamic Legal Studies, etc.

We wish to acknowledge those who, to the best of our

knowledge, had the greatest input to the TTC 101 Series. The chief
editor of the material was Asiya Rodrigo, who also located most of
the references and citations in this work. Others who greatly
assisted in important capacities such as structure, content, clarity,
style and preparation of the materials for printing include Justice
Sheikh Ahmed Lemu, B. Aisha Lemu, Abdullahi Orire, Isa Friday
Okonkwo, Muhammad Dukuly, Salatu Sule, Bashir Mundi,
Nuruddeen Lemu, and Aliyu Badeggi.

Finally, and on behalf of all the research team and staff of the
Da‟wah Institute of Nigeria (DIN), I would like to pray for the
Trustees and minds behind the Islamic Education Trust (IET), and
the DIN in particular, Justice Sheikh Ahmed Lemu and B. Aisha
Lemu, whose wisdom, support, encouragement and leadership
have helped bring the DIN to where it is today alhamdulillah and
jazākum Allahu khair.

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 As only the Qur‟an is perfect, this material will by Allah‟s leave
continue to evolve through revisions and improvements with
better contributions from people like you, the reader, inshā Allah.

May the reward for whatever benefit comes from this material
go to those who have in any way contributed to it. The Da'wah
Institute of Nigeria (DIN) takes full responsibility for any
imperfection in this work, and we pray that such will be forgiven
by Allah and you the reader.

Alhaji Ibrahim Yahya

Director
Da‟wah Institute of Nigeria
January, 2009
Muharram, 1430 A.H.

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 NOTES ON TERMINOLOGY AND
TRANSLITERATION

 Use of “”
It is a time-honored and cherished tradition among Muslims
that whenever the name of any of the numerous Prophets of God
is mentioned, peace and blessings of God are invoked upon him.
In line with this tradition and the injunction in Qur‟an 33:56,
wherever the title “the Prophet,” “Messenger of Allah,” “Apostle
of Allah,” or the Prophet's name, “Muhammad,” appears in this
text, the blessing in Arabic () appears next to it. It means “may
the peace and blessings of Allah be upon him.” Contemporary
writings on Islam by Muslims use many variations and
abbreviations of this benediction in Arabic or English or other
languages such as “S.A.W.”, “s.a.s.”, “s”, “p”, “pbuh” and others.
In deciding which customary symbol to use, it is worth mentioning
that in manuscripts belonging to the first two centuries of Islam‟s
intellectual heritage the writers did not rigidly adhere to the custom
of writing a benediction after the Prophet‟s name1, and hence,
there is no „best‟ way of representing it.

 References to ahadith2 and commentaries drawn from

computer software
Efforts have been made to ensure that all ahadith (narrations
or reported actions of Prophet Muhammad ()) in this material

1
Jeffrey Lang, Struggling to Surrender: Some Impressions of an American
Convert to Islam (Beltsville, USA: Amana Publications, 1994), p. ix.
2
Plural of hadith, i.e., a report about the actions and sayings of the Prophet
Muhammad ().

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are drawn from reliable and well-respected collections.
Reservations expressed by respected authorities about the
authenticity of any hadith have been indicated in footnotes, even
as its presence in this text indicates that it is considered authentic
by other scholars of repute. An abundance of Islamic classical
texts and some of their translations now exist on CD-ROMs.3 The
present material has made use of some of these CD-ROMs for
obtaining ahadith and their commentaries (tafasir). The most
commonly utilized CD-ROM database of hadith in English has
been the Alim Version 6.0 software. Hence, references to hadith
collections that end with the phrase “in Alim 6.0” throughout this
material refer to those obtained from the Alim Version 6.0
database (ISL Software Corporation, 1986-2000). References to
collections of hadith commentaries which have been drawn from
other CD-ROMs have been noted in footnotes throughout the
text.

 Transliteration of Arabic words

Modern Islamic literature in English utilizes a number of
transliteration systems for Arabic words. With a few exceptions,
this material has followed the system used by the majority, the
details of which may be found in the International Journal of
Middle East Studies.4 However, for our ease and simplicity, we
have omitted the diacritical dots and dashes which facilitate exact
pronunciations. It is expected that this should not render the
words unreadable.

3
Database software for viewing information on computers.
4
With a few exceptions.

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 PREFACE

The conventional dress of Muslim women has become

symbolic with Islam‟s presence in a society. Much has been
publicized about the role of the hijab in the lives of Muslim
women, and yet its significance to women and Islamic society
remains clouded. Ignorance, stereotypes, and misconceptions
significantly contribute to the inferiority complex, alienation, and
rebellion experienced among some Muslims. Hence, the questions
that are addressed in this book may stem from either a Muslim or
non-Muslim presently struggling with the issue.

Islam is considered by many observers to be the fastest

growing religion, yet it is the most misunderstood of the world‟s
major faiths. Misconceptions about Islam stem from calculated
propaganda against Islam, but a good amount of it is attributable
to the ignorance of many Muslims whose limited knowledge and
practice of Islam perpetuates these misconceptions. Many Muslims
grow up believing that Islam requires only blind faith and invites
no intellectual challenges. Such people are often able to minimally
manage their faith until they interact with larger circles of people,
such as in school, the work place, or the internet. These
interactions expose them to misconceptions about Islam that may
be serious enough to shake their faith.

It is in response to the need for empowering Muslims to,

not only preserve their religion, but to share its beautiful message
with the rest of humanity that this work was begun.

13
 THE HIJAB Q&A
Main Question: “Is the Islamic dress code for women (hijab) not
oppressive to them? Should Muslim men not also have a dress
code? And should there even be a dress code in the first place?”

1. The concept of dress-code in Islam

Nearly all societies and Nearly all societies and cultures,
cultures, both past and present, both past and present, have had
have had implicitly-known or implicitly-known or explicitly-
explicitly-stated minimum stated minimum dress codes for
dress codes for both its men both its men and women. With
and women. With these these written or unwritten codes
written or unwritten codes in in the collective consciousness
the collective consciousness of of a society, wearing anything
a society, wearing anything less less is considered “indecent
is considered “indecent exposure” which is a moral or
exposure” which is a moral or legal offence.
legal offence. This minimum
dress code has often changed with time and place. Islam, like
traditional Judaism and Christianity, requires its adherents to
observe a minimum dress code in accordance with some of the
universal guidelines from its religious sources - the Qur‟an and
Sunnah. Contemporary Muslims call their dress code the hijab
(literally, a screen, barrier, cover or veil, etc.), and (though a dress
code is applicable to men as well) the term often refers to a
Muslim woman‟s dress. The minimum requirements of hijab are
that it be loose, opaque (not transparent), and cover the parts of
the body that are considered not for public viewing by Muslims
(i.e., the “awrah”, which is everything except the face and hands for
women, while some scholars also make an exception for the feet.

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Men‟s “awrah” – their minimum requirement for covering – is the
area between their navels and
their knees). The hijab also plays the role of a
Apart from the outer „privatization‟ of physical charms
functions of a dress, the hijab and bodily attractions that are of
helps to safeguard the no positive moral or societal value
modesty and dignity of a in public or outside one‟s private
person, as well as the gender- quarters.
moral ideals of a society. The
hijab also plays the role of a „privatization‟ of physical charms and
bodily attractions that are of no positive moral or societal value in
public or outside one‟s private quarters. In this sense, Muslim
women are identified as believers and acknowledged for their
spiritual status and social priorities (Q.33:59). The hijab therefore
has moral-religious and practical functions and must be
accompanied by good behavior befitting public interactions.
Unfortunately, when it comes to the question of attire,
sometimes the impression propagated by the media and other
political vocalists is that the Muslim women who observe proper
“hijab” are being oppressed, forced to be non-entities, or relegated
to the background of society. Yet, anybody who is familiar with
the Qur‟an5 and committed Muslim women knows that they do
not dress as they do just because somebody else is telling them to
dress such, or because they believe they have no value or
contributions to make in society. Rather, they are committed to
Almighty Allah and believe that hijab is part of the wisdom He
gave to Muslims to keep society functional and Muslim women
dignified.

5
See Q.33:59, 24:30-31, and 24:60

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 Most religions have a What Islam prescribes as male
notion or concept of what is or female minimum dress is
their minimum acceptable within the spectrum of
dressing. To cover more than permissible dressing in most
the minimum is usually religions.
permissible and even
encouraged. Most religions do not have a maximum dress code,
and allow people to cover more of their bodies if they so wish. In
the absence of an explicit maximum dress code for either men or
women, what Islam prescribes as a minimum dress code is not
something any religious text usually has a problem with.
In other words, what Islam prescribes as male or female
minimum dress is within the spectrum of permissibility of most
religions. Consequently, though a Non-Muslim may want to
criticize a Muslim woman‟s dress (or hijab), it is likely to be the case
that their religion or religious text has no problem regarding what
she is wearing. Such criticisms (as opposed to enquiries) are
therefore more cultural, political, ethnocentric or xenophobic, than
religious in origin.
Let us examine the issue of hijab in detail, question by question:

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2. “Is the veil not restrictive to women?”
The “veil” is a word which in many societies conjures up images of
many things which have less to do with Islam than they have to do
with cultural traditions. Due to these cultural connotations and
their implications of restriction, the word “veil” may indeed be a
misnomer for the type of dress that Muslim women wear.

The more appropriate Islamic term would be “hijab” - meaning a

„screen‟, the conditions of which are described in the Holy Qur‟an
(verses 33:59, 24:30-31, and 24:60) and Sunnah. What is „screened
out‟ (as opposed to the more prison-like „screened in‟) is neither the
mind, the voice, nor the spirit, but simply certain physical elements
unnecessary for public interaction (i.e. their “„awrah”, in Arabic).

In other words, the Muslim woman‟s dress does not restrict any
necessary aspects of interaction, as demonstrated by the great roles
Muslim women have played in society, both past and present, in
virtually all fields of human endeavor.

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3. “Is it true that the ideal „hijab‟ is more like the black
chadors that present Iranian women wear, or the black face-
veils of present Saudi Arabian women, or the burqas which
are worn by Afghan women, with just a mesh over the eyes?”

No specific color or style is

prescribed in Islamic texts. No specific color or style is
Hijab is merely a prerequisite prescribed in Islamic source
of everyday clothing worn in texts.
public; a comfortable outer
garment or overcoat. Wearing the hijab does not necessitate
veiling one‟s face.
Historically, the hijab was an additional amendment to the existing
female dress6; the prescription in the Qur‟an refers women to
cover their chests (“juyubihinna”) with the same cloth which used to
be drawn over the head (the “khimar”), and to wear their over-
garments (“jalabibihinna”) when in public.

6
The dress which was worn by women prior to the revelation of verse
Q.24:31

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4. “Why do Muslim women insist on wearing hijab when
times have changed and many may live in cultures where
most people do not wear it?”
There are many
individual reasons why Muslim Like any other Islamic
women decide to wear a hijab. injunction, the ideal basis for
Some are very personal and adopting the hijab is to seek the
emotionally-motivated, pleasure and blessings of Allah
involving a sense of by complying with His
psychological security or prescription.
spirituality, while other reasons
are more rationally-thought out, while still others have social and
political origins. Like any other Islamic injunction, the ideal basis
for adopting the hijab is to seek the pleasure and blessings of Allah
by complying with His prescription. This ideal is universal for all
Muslims, irrespective of time and
place, and the majority of It is a symbol of personal
women who wear the hijab do so space/ownership – a personal
for this very reason. The statement that a woman‟s
following points enumerate body is her own business, and
additional primary motivations that no-one should be given
behind the wearing of hijab by an automatic entitlement to
contemporary Muslim women in gaze at it except those that she
most societies: legitimately invites (i.e. those
whom she agrees to marry).
a. As Islam is a holistic way of
life designed for individuals and entire societies to function in
a healthy manner, the hijab is not just a religious custom but a
functional instrument, just as business-personnel have an
executive wardrobe to foster a more professional atmosphere.
Muslim women wear the hijab to create an atmosphere where
those who interact with them do so at a level that is beyond
physicality.

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b. The hijab facilitates the expression of a woman‟s fitrah (innate
dispositions) and individual personality. It is psychological
liberation in that she is no longer chained by society's
unrealistic expectations of her as a female, and no longer needs
to pretend to be something she is not naturally in order to win
the approval of an ever-demanding society. Hence, without
the pressure of society‟s bodily expectations, she is free to
express her true self.
c. It is a symbol of personal By making the decision to
space/ownership – a wear the hijab, one‟s concern
personal statement that a is no longer with the
woman‟s body is her own judgment of “men” but with
business, and that no-one the judgment of God alone.
should be given an automatic
entitlement to gaze at it except those that she legitimately
invites (i.e. those whom she agrees to marry).
d. Muslims are more concerned with their social and intellectual
development in public than with attaining recognition for, or
having any influence by their appearance. Wearing hijab fosters
more social, spiritual, and intellectual public interaction
between women and the men they come across in public. In
this way, the hijab empowers a woman to take control over her
public interactions and the dignified impressions she leaves on
others, without having to become more masculine
domineering. In other words, it is self-empowerment without
the arrogance or any pretence!
e. A woman is not an object/doll/merely a work of art. She is
one with foremost a mind and a heart. Thus, wearing hijab
asserts one‟s resistance to being reduced to anything less,
either consciously or unconsciously. It also gives the
immediate impression that one is not to be toyed with in a

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 flirtatious or objectifying manner7, and prevents women from
being used as beauty trophies in the games of sexist men.
f. It also reduces self-
conscious anxiety due to It preserves female dignity –
what one looks like, and one‟s worth is not measured by
increases God- „how much body‟ or „bodily
consciousness and commodities‟ one has. One is
consciousness of the more respected and known purely for
important aspects of life. one‟s less superficial features.
By making the decision to
wear the hijab, one‟s concern is no longer with the judgment of
“men” but with the judgment of God alone.
g. It preserves female dignity – one‟s worth is not measured by
„how much body‟ or „bodily commodities‟ one has. One is
respected and known purely for one‟s less superficial features.
It thus diminishes insecurity in the company of men that they
are comparing a woman‟s attractiveness to that of other
women, or labeling and analyzing her under a category of
appearance, such as “blond”, “brunette”, “36-24-36”8 or “size
14”.
h. Hijab diminishes the competition between women on
temporary and artificial characteristics and draws their focus to
co-operation and noticing (and being inspired by) each others‟
goodness and strength of character. This decreases depression
and harmful behavior in women and girls who are not socially
perceived as beautiful; and decreases pride in those who are.

7
This significant reason is mentioned explicitly in the Qur’an in verse 33:59.
8
A code sometimes used for the figure of a woman, whose measures include
a 36-inch bust and hips, and a 24-inch waist. This sort of figure is fantasized
by some men but highly unnatural in reality.

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i. It helps society operate “...any woman who prays or
better in accordance with prophesies with her head unveiled
the commandments of dishonors her head. It is the same as
Allah regarding sex and if her head were shaved...let her wear
physical admiration a veil...”
between the sexes when
1 Corinthians 11:3-13
these are confined to
marriage. Bodily charms and sexual attraction are the right of
those who are committed to each other before Allah. Such
attractions are special and valued within marriage, and are not
to be interfered with by enticements from anywhere else.
j. It is a form of bonding in sisterhood as well as brotherhood.
Muslim women in hijab recognize each other and bless each
other with greetings of Salaam (Peace) from the identifier they
wear.

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5. “If hijab has so many benefits, why do people of other
faiths not also wear it?”
Modest dressing is regarded as a sign of virtue in all
religions. Images of Mary, mother of Jesus (peace be upon them
both), for example, would be reduced from nobility if her head
were ever without its blue veil. The Bible in 1 Corinthians 11:3-13
says “...any woman who prays or prophesies with her head unveiled dishonors
her head. It is the same as if her head were shaved...let her wear a veil...”
Some Christian women today wear hats or scarves when they go to
Church purely because of this injunction. Though the reasons
given in the Bible for veiling are different to those for a Muslim
woman‟s hijab, it would be a mistake for Christians to condemn
the practice of head-covering by Muslims since the practice is also
spoken of in their own Sacred Scriptures, and has been the
traditional dress (or uniform) of Christian nuns (such as late
Mother Teresa).
a. Orthodox Jewish women also cover their hair, though in
modern times may do so with a beret (a broad and flattish hat)
or even a wig. It would be a mistake for
b. As a sign of respect, Hindu Christians to condemn the
women in traditional practice of head-covering by
societies also wear the scarf Muslims since the practice is
when attending their also spoken of in their own
temples. Sacred Scriptures, and has
been the traditional dress (or
c. It is compulsory for Sikh uniform) of Christian nuns
women to also cover their (such as late Mother Teresa).
hair, and traditionally most
wear scarves that are no different from what Muslim women
wear. Some modern Sikh women still retain the spirit of this
injunction by not wearing their hair loose or unbraided in
public.

23
d. Buddhist monks (male and female) are also required to wear
simple non-figure-revealing robes and shave their heads - to
detach themselves from worldly adornments to be able to
concentrate fully on mental and spiritual development. This
mental and spiritual benefit parallels those benefits provided
by the hijab in Islam, though Islam also accords an alternative
context for such adornments.
e. In many cultures, classes of women such as nuns, female
priests, monks, virgins9, or the married10 are identified by
unique apparel. Women belonging to each of these categories
are treated, in such cultures, with consideration for their
special status. However, in Islam, all women are equal and are
deserving of the same immediate deference in interaction, not
just the religious clergy or sexual „off-limits.‟ All Muslim
women, are therefore, prescribed the same degree of dressing.

9
The blue veil was traditionally a symbol of a virgin e.g. Mary, mother of
Jesus (p).
10
The married are distinguished among Hindu women by the wearing of a
red ‘bindi’ on their foreheads.

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6. “Do Muslim women have to wear hijab all the time?”
No. A hijab is not Sexual attraction and
usually worn in the company beautification are in fact
of one‟s immediate family, considered natural and spiritually
husband, children, servants, rewarding in Islam, provided they
elderly people no longer are done in the appropriate
having sexual desire, and environment, for the healthy
other women. For a Muslim, functioning of the society as an
the public domain (where interconnected whole.
one cannot control what
type of people enter the environment) is one for social, intellectual,
economic and spiritual development. Other luxuries of self-
adornment and sexual interchange are left for the equally valued
private domain.
In most religions, spirituality cannot co-exist with worldly
matters and so one is often abandoned for the other.
Beautification, pampering, and sexual pleasures are usually
considered not spiritually rewarding or even counter-spiritual in
other religions. In Islam, however, the universal solution is to
incorporate all needs into one‟s daily life but in a functional and
conscious manner, carefully taking into account the welfare of
everyone in society. Sexual attraction and beautification are in fact
considered natural and spiritually rewarding in Islam, provided
they are done in the appropriate environment, for the healthy
functioning of the society as an interconnected whole.

25
7. “Is the hijab not a repression of a woman‟s natural
sexual powers?”
Not exercising ones A woman who leaves parts of
sexual power in the public her body exposed is usually
sphere does not mean that it defended as having every right
has been taken away or that to do so without question and
one has no right to it. without having assumptions
a. A woman who leaves made about her
parts of her body
exposed is usually defended as having every right to do so
without question and without having assumptions made
about her. However, when a woman chooses not to leave
parts of her body exposed, she is often not obliged the
same right to do so without question and without having
assumptions made about her. This is a double standard.
c. It is almost automatically assumed that any woman in hijab
is either foreign or not b. Many women are
possessing the same perfectly happy without
capacity to think for sexual attention from
herself, make anyone other than her
reasonable decisions husband.
and live happily. It is
superficial to associate such things with a piece of material
worn externally. Many women are perfectly happy without
sexual attention from anyone other than her husband.
d. While to some women, the idea of being protective over
their bodies means repressing one‟s sexual powers, to the
vast majority of women who wear the hijab it means
nothing of the sort. Indeed, for such women, it only
consolidates their sexual powers and places it at a degree of
such honor that only the men of a woman‟s marital choice
have any right to experience them physically. Just as

26
 wearing „Jeans‟ may seem restrictive to those not used to
wearing trousers, the reasons Jeans-wearers ascribe to their
choice have nothing to do with restriction. It is only fair
that one judges a choice of clothing by what meaning the
wearers themselves ascribe to the clothing.
e. Unrestrained expressions of women‟s sexuality have also
led to certain problems for women and society in general
which many Muslims wish to avoid.

27
8. “Is the responsibility of dress code for Muslim women
only?”
No. Muslim men also have modest dress requirements for
public functioning: loose clothing, covering at least the navel to
the knees (inclusive); and no silk and no gold at all times.11 Across
the Muslim world, men also customarily wear round caps or
turbans to distinguish themselves as dignified Muslims. Many
bedouin men from North Africa to the Middle East regularly wear
headdress or even face Unfortunately, though Islam
coverings. requires both men and women to
The minimum basic utilize a dress code, very little
requirement for Muslim men attention is placed in Muslim
differs from that of Muslim communities on the compliance
women because women are of men to these standards.
less likely to achieve the
objectives of hijab if her requirement was any less. The physical
attributes of a woman are more likely to be objectified by men
than the objectification and harassment men would receive if they
had some of the same parts of their body exposed. For example, a
man with his chest exposed is less likely to receive the same gaze
and sexual taunting than a woman with her chest exposed. This
does not mean however that men have no responsibility as the
Qur‟an enjoins men to also cover themselves and “lower their
gaze”.
Allah says in Qur‟an 24:30, “Say to the believing men that they
should lower their gaze and guard their modesty …” This relates
to both physical and behavioral modesty. Unfortunately, though
Islam requires both men and women to utilize a dress code, very

11
For discussion on the length of clothing for men, see the relevant topics in
the Training The Trainers Course in Islam and Dialogue of the Da‘wah
Institute of Nigeria.

28
little attention is placed in Muslim communities on the compliance
of men to these standards. This demonstrates not the injustice of
Islam but rather the shortcomings of some of its followers.

29
9. “Is it true that the command in the Qur‟an specifies
covering the bosoms, not the hair? What about the face,
hands and feet?”
Although the Qur‟an does not explicitly use the words
“cover your hair”, it is however implied. It directed women who
already wore such coverings over their hair, to use the same
garment to cover their bosoms so that they may be known as
respectable Muslim women. This also minimized sexual
harassment by troublesome men. In addition, the Prophet ()
once advised Asmā‟, a young woman who appeared before him in
transparent clothing, that once a woman reaches the age of
puberty, nothing of her body should be visible to men except her
face and hands (see references below). This injunction has
provided more evidence for the understanding that a woman‟s hair
is also included in those parts of the body that are to be out of
public view.
Since the days of the Prophet (), Muslim women have continued
to wear the hijab in the manner worn by women of his time (who
did cover their hair), as a form of solidarity and desire to emulate
the pious. Older women who are no longer interested in marriage
are not required to wear hijab to the extent of younger women
(Q.24:60). However, across the Muslim world, older women too
have retained a headscarf as a symbol of their unique Muslim
identity and expression of dignity.
A minority group of scholars argue that the meaning of the verses
in the Qur‟an which refer to hijab relate to covering whatever may
draw unnecessary sexual attention to oneself, according to time
and place. This location-based interpretation of hijab leads to
rulings of complete veiling in some societies, and relaxation in
others. This is however a minority perspective.
Whatever one‟s opinion is on which body parts of a woman the
public has a right to view, it may be argued that a hijab which

30
entails covering of the hair offers diverse and highly beneficial
mechanisms for the protection of a woman‟s dignity and spiritual
self, regardless of era or society.

31
10. Are the face and hands ‘awrah?
Though very few scholars “When a young lady begins to
view the face and hands of a menstruate, it is not proper that
woman as also being part of anything should be seen of her
her „awrah (body parts to be except her face and hands.”
kept private), the
overwhelming majority of - Abu Dawood
scholars do not. Among the evidence they cite in support of their
stance are the following hadith:
Narrated „Aisha: “Asmā‟, daughter of Abubakr, entered upon the
Apostle of Allah () wearing thin clothes. The Apostle of Allah
() turned his attention away from her. He said, „O Asmā‟, when a
woman reaches the age of menstruation, it does not suit her that she displays
her parts of body except this and this,‟ and he pointed to his face and
hands.”12 This hadith has been criticized as being mursal (missing a
narrator in the chain of narrators) but is strengthened in its
meaning by other sahih chains of narration.
Asmā‟ bint „Umays narrated
that, “The Messenger of Allah “Since the showing of the face
() entered the house of and hands is necessary, the
„Aisha bint Abubakr while her jurists had no choice but to
sister, Asmā‟ bint Abubakr, agree that they are not „awrah,
was with her. She was wearing and since the showing of the
a dress from al-Sham (a region feet is not necessary, they have
covering the Lebanon and differed concerning whether or
Syria of today) with wide not they are „awrah.”
sleeves. When the Messenger
of Allah () saw her, he got up and went out. „Aisha said, „Leave
the room for the Messenger of Allah has seen something he does
not like.‟ So she withdrew. The Messenger of Allah () re-entered

12
Abu Dawood, no.1902 in Alim 6.0

32
and Aisha inquired as to why he stood to leave. He said, „Did you
not see what she was wearing? It is not permitted for anything to be seen of a
Muslim woman except this and this‟ and he took his sleeves and
covered the upper part of his hands until nothing could be seen of
his hands except his fingers. Then he lifted his hands to his
temples until only the face could be seen.”13
Qatadah narrated that the Prophet () said, “When a young lady
begins to menstruate, it is not proper that anything should be seen of her except
her face and hands.”14
Al-Albani notes that these two other authentic chains (one from
Asmā‟ bint „Umays and the other from Qatadah, in abbreviated
format)15 explain why he authenticated „Aisha‟s hadith about
Asmā‟ as hasan in his books Jilbab al-Mar‟ah al-Muslimah, Al-Irwah,
Sahih Jami‟ as-Sagheer, and Takhreej al-Halal wal-Haram. Other
scholars who have also strengthened it include al-Baihaqi, al-
Thalabi, al-Mundhiri, al-Zayla„i, Ibn Hajr al-Asqalani and al-
Shawkani.16

13
Al-Baihaqi
14
Abu Dawood
15
Also found in Nasiruddeen al-Albani, Jilbab Al-Mar’ah Al-Muslimah fil
Kitab was-Sunnah (Beirut: Al-Maktab al-Islamiyyah, 1994), and pp.57-59).
16
Jilbab al-Mar’ah al-Muslimah 3rd edition (Al-Maktabah al-Islamiyyah,
1996)

33
11. Are the feet ‘awrah:

While the majority of scholars view only the face and hands as not
„awrah, other scholars view the feet as not part of the „awrah either.
Imam Al-Razi (d. 606 A.H.) states that, “Since the showing of the
face and hands is necessary, the jurists had no choice but to agree
that they are not „awrah, and since the showing of the feet is not
necessary, they have differed concerning whether or not they are
„awrah.”17 Imam Abu Hanifa for example states that the feet are
also not „awrah as they are naturally seen when walking.
Furthermore, the face and hands are more attractive. Therefore, if
the face and hands may be seen, so may the feet.18 Imam An-
Nawawi also stated that some jurists such as Al-Thawri also shared
Abu Hanifa and Al-Muzani‟s view that the feet are not „awrah.19
In his commentary (tafsir) of “illa maa dhahara minha”
(“except that which may be apparent”) in Q.24:31 regarding what
need not be covered in a woman‟s dressing, Imam Al-Nasafi (d.
710A.H.) says, “„Except what is apparent thereof‟ means „except
what has become customary and is the nature to show‟, and that is
the face, the hands and the feet, for in covering them is clear
difficulty, as the woman has no way of getting around and doing

17
Tafsir of Fakhr al-Deen al-Razi, vol.20, pp.205-206
18
This view of Abu Hanifa’s that the face, hands and feet may be visible, is
cited by Ibn Taymiyyah in Fatawa al-Nisa’, p.36; Ibn Rushd in Bidayat al-
Mujtahid wa Nihayat al-Muqtasid; Al-Kasani in Badi’ al-Sana’i fi Tartib al-
Shara’i vol.5, and Burhan al-Din Abul-Hasan ‘Ali ibn `Abdul-Jalil Abubakr
al-Marghinani al-Rushdani al-Hanafi in Al-Hidayah al-Muhtadi Sharh
Bidayat al-Mubtadi. The face-and-hands-alone opinion has also been
attributed to Imam Abu Hanifa by Ahmad ibn Naqib in his Shafi‘i text,
Umdat as-Salik
19
Al-Nawawi, Al-Majmu’: Sharh al-Muhadhdhab, vol.3, pp.167-169

34
things with her hands. Also, there is the necessity of uncovering
the face, particularly in the issue of witnessing, or trials, or
marriage. It is also inevitable when walking the streets, as well as
the showing of the feet, and particularly for poor women.”20

20
Al-Nasafi, Madarik al-Tanzil, vol.2 (Dar Ibn Kathir, 1998), p.500

35
12. “Is the hijab about women having respect for others?”
Some women wear the hijab at certain religious functions,
upon the appearance of certain
people, after marriage, or This fact that long loose clothes
during certain situations only. protect one from the sun‟s
This may lead to the intensity has been recognized by
assumption that the hijab is many Cancer Advisory Councils
worn out of respect for certain around the world, who also
people and events and that it recommend wearing long
has no value or objective sleeves and
otherwise. dresses/skirts/trousers when
Modest dressing does convey outside.
respect for others. However, since most women have an intrinsic
sense of self-respect, the hijab is an expression of this. It is also an
expression of the respect Muslim women have for the guidance of
Allah.

36
13. “Do women wearing hijab not feel very hot?”
A: How hot one feels depends on the material/fabric one wears,
how one wears it, and one‟s adaptation to a particular climate or
dress. Cotton or lightweight fabrics, as well as lighter
shades/colors are usually rather cooling, and loose dress provides
a lot of ventilation. In humid climates, it is usually tight-fitting
clothes that make a person feel hot. Women in hijab usually tie
their hair up into a bun, braids or ponytail (unless they have short
hair) or keep it up inside a small cap, with their scarves hanging
down over the top. This can in fact be cooler than having long
hair draped over one‟s neck and back, since hair tends to absorb
heat while light cloth tends to deflect heat. Like the back flap of a
sun-hat, a scarf and long clothing provide a lot of shade and
protection from sunburn.
This fact that long loose clothes protect one from the sun‟s
intensity has been recognized by many Cancer Advisory Councils
around the world, who also recommend wearing long sleeves and
dresses/skirts/trousers when outside. It is furthermore very
common nowadays for cosmetics companies and dermatologists
to advise women that visible signs of aging on the skin may be
curtailed or slowed down dramatically by protecting one‟s skin
from over-exposure to sun and wind. Covering up, therefore, is
not just advised by Islamic texts and seems hardly punishing in the
light of all its benefits.
Women who are used to wearing long clothing also generally do
not feel as disturbed by heat as those who are not used to it.

37
14. “Why do some Muslim women then not wear the
hijab?”
Some women are not Wearing hijab in a disapproving
aware that the Qur‟an and society takes a great deal of
Sunnah contain any internal strength, and the
injunctions on the wearing of company of those who are
hijab, while others have not yet appreciative of its many
understood the true function, benefits. Women who are
significance and benefits of struggling with the issue may
hijab. Many have been raised take inspiration from others
in cultural environments where who have successfully
the hijab is viewed as being overcome these hurdles
outdated, or only for the most
pious, elderly, lower or upper classes. Some view the hijab as only
a cultural dress. Yet others feel they are not ready to make such a
bold statement, either because they still wish to appear attractive to
others or because they fear discrimination, prejudice or a barrage
of questions about Islam which they are not yet knowledgeable
enough to answer. And still others need only the encouragement
and support of more Muslim brothers and sisters. Wearing hijab in
a disapproving society takes a great deal of internal strength, and
the company of those who are appreciative of its many benefits.
Women who are struggling with the issue may take inspiration
from others who have successfully overcome these hurdles.

38
15. “Is a woman who doesn‟t wear the hijab considered a
bad or weak Muslim,
deserving of condemnation?” Allah judges a person‟s
It is not a Muslim‟s role sincerity and application of
to judge a person‟s heart, in faith based on His full
order to state whether he or she awareness of their intentions,
is good or bad. Allah knows best circumstances, personal
why a particular person does not struggles, knowledge and
wear a hijab, and whether this is understanding.
due to weakness in faith or
otherwise. The role of fellow Muslims is not to condemn but to try
and advise and enjoin guidance where we can, “with wisdom and
goodly exhortation” (Qur‟an 16:125). Allah judges a person‟s sincerity
and application of faith based on His full awareness of their
intentions, circumstances, personal struggles, knowledge and
understanding.
Courtesy and fair behavior is an obligation of Muslims to
all mankind, regardless of Besides these natural
their religion or how they consequences, there is no known
appear. In fact, one of the record of the Prophet () ever
greatest sins in Islam is to applying a state punishment upon
belittle the honor of a good men or women who were not in
woman, whether she wears a full hijab.
scarf or not. However, hijab
is a merciful provision from Allah and is therefore worn by
Muslim women in respect to Allah‟s authority and eagerness to
benefit from its practical purposes.

39
16. “Can the hijab be forced upon women?”
It is compulsory for a Muslim woman to wear the hijab. It
is, however, up to the state (or parents) to decide how to
encourage or enforce a dress code, and whether to consider
noncompliance a legal or only moral offence. Islamic sources are
guidance for one‟s life in order to make us fulfill our purpose and
maximize true inner peace and contentment. The Qur‟an states
that humans have been given freewill, that this life is a learning
opportunity and a test of faith.21 A doctor may provide a
prescription for certain problems that a person may face, but it is
the choice of the patient whether to accept the prescription or
whether to even search for a doctor at all.
While the prescription of hijab is the will of Allah, a Muslim is
someone who voluntarily and wholeheartedly submits his/her will
to that will of Allah, and strives for the peace that results through
that submission.
Freewill or freedom of Most women who choose to
conscience implies that humans study Islam deeply for
have a choice in whether to place themselves inevitably come to
their trust in Allah and His the conclusion that hijab is
wisdom, and how they are going necessary for their own sense
to apply Allah‟s guidance to their of personal identity, privacy,
public or private lives. Islam modesty, resistance, peace,
teaches that an incorrect choice and liberation.
is to the detriment of the
individual who decides upon that particular course (Q.33:36).
Besides these natural consequences, there is no known
record of the Prophet () ever applying a state punishment upon
men or women who were not properly dressed. However, an
Islamic state has the right to enforce a minimum dress code, just as
21
Q.21:35; 90:4; 20:131; 47:31

40
most societies do. This, however, requires careful thought and
wisdom as regards the most effective holistic means for promoting
better modesty in dress and behavior. Islam‟s guidance for gender
A purely legal approach may not be the interactions seeks to promote
most effective. Most women who positive and beneficial relations
choose to study Islam deeply for while reducing negative
themselves inevitably come to the consequences.
conclusion that hijab is compulsory for
their own sense of personal identity, privacy, modesty, resistance,
peace, and liberation.

41
17. “Some say the hijab is a tool for men to rid themselves
of the public presence women and all the troubles that such
presence causes. Is this true?”
The assumption of this question is that the hijab eliminates
the presence of women in society, and thus that men no longer
need to be concerned about their own self-control. The reality is
that women do not disappear from existence when they wear the
hijab, nor is their role in society hampered by it. In fact, the hijab
facilitates their participation in the public domain even more, as
they do not feel as self-conscious about their bodies being
objectified.
Muslims believe that it is not a “man‟s world” but that Allah is the
Owner and Sustainer of all worlds, and that Allah has created both
men and women for this world. Hence, Islam has provided
guidance for men and women to interact in this world for
maximum benefit and minimal problems. This guidance includes
the injunction for both men and women to lower their gaze and
guard their modesty, as well as an encouragement to get married to
satisfy sexual desires, and to avoid physical contact and privacy
with members of the opposite sex whom one is not married to.
For the God-fearing, these injunctions are sufficient to minimize
trials that arise from the presence of the opposite sex.
Committed and free Muslim women know that they wear hijab not
to reduce the obligations of men‟s self-control or because anyone
is telling them to do so, but because of their regard for Allah.
Moreover, they take pride in knowing they are implementing
something from His Almighty Wisdom for the benefit of
themselves and society as a whole.

42
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 RECOMMENDED WEBSITES22

www.altafsir.com
www.discoverislam.net
www.ietonline.org
www.irf.net
www.islam.about.com
www.islam-guide.com
www.islamic-awareness.org
www.islamicgarden.com
www.islamicity.com
www.islamicweb.com
www.islamonline.net
www.islamunveiled.com
www.jannah.com
www.jannah.org
www.masud.co.uk
www.muhaddith.com/index.html
www.muslimtube.blogspot.com
www.renaissance.com.pk
www.shamela.ws (Arabic)
www.soundvision.com/info
www.sunnipath.com
www.uga.edu/islam
www.witness-pioneer.org/
www.zaytuna.org

22
These online resources have very useful information and products on
Islam. This list is, however, far from being exhaustive, as new websites debut
on the internet daily. Other Islamic websites may be even more informative
than the above listed, and whereas these websites are recommended, not all
the views and opinions expressed in them necessarily reflect those of DIN or
the IET.

55
PUBLICATIONS OF THE DA‟WAH INSTITUTE
OF NIGERIA (DIN)
Basic Module 101 Series

1. Understanding Misconceptions about Islam

2. Diversity in Muslim Scholarship

3. The Authenticity of the Qur‟an

4. What is “Islamic” Culture?

5. The Hijab Q&A

6. Should Muslim Women Speak?

7. Is Polygamy Fair to Women?

8. Muslim Women in the Public Space

9. Relations with non-Muslims

10. Jihad and the Spread of Islam

11. Sharing Islam through Dialogue

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 “Is the Islamic dress code for women (hijab) not restrictive and
oppressive to them? Should Muslim men not also have a dress code?
And should there be a dress code in the first place? Why do Muslim
women insist on wearing hijab when times have changed and many may
live in cultures where most people do not wear it? If hijab has so many
benefits, why do people of other faiths not also wear it? Is it true that the
command in the Qur‟an specifies covering the bosoms only, and not the
hair? What about the face, hands and feet?” etc. These questions often
stem from the struggles of either Muslims or non-Muslims with the issue
of the hijab. They have also contributed to the inferiority complex,
alienation, and rebellion experienced among some Muslims.

Hijab Q&A deals with some of the most common questions that arise
from the misconceptions, stereotypes, and ignorance surrounding the
role and significance of hijab in the lives of Muslim women.

The Da‟wah Institute of Nigeria (DIN) is the research and Islamic

propagation department of the Islamic Education Trust (IET). The DIN
partners with other organizations for comprehensive capacity building and
improved da‟wah effectiveness. It conducts training programs on Islam and
Dialogue for Peaceful Coexistence, as well as Personal Development and
Leadership, Business and Financial Literacy, Pre-marital and Marital Counseling,
Da‟wah Resource Management, and other courses. DIN also organizes a rural
Da‟wah Grassroots Program, Imam training courses, and produces audiovisual
and other multimedia content. In addition DIN partners with other
organizations, Muslim or non-Muslim, governmental or NGO, in furthering its
objectives and the strategic good of society at large. DIN‟s partners have bee
organizations based in Nigeria as well as other countries in Africa, North
America, Australia, South Asia, Europe, and the Middle East.

Da‟wah Institute of Nigeria

Islamic Education Trust Headquarters PMB 229, Ilmi Avenue,
Minna, Niger State, Nigeria. Phone: +234-803-600-5535
Email: dawahinstitute@yahoo.com Website: www.ietonline.org

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